The Great Path of Awakening: The Classic Guide to Using the Mahayana Buddhist Slogans to Tame the Mind and Awaken the Heart

THE GREAT PATH OF AWAKENING AN EASILY ACCESSIBLE INTRODUCTION FOR ORDINARY PEOPLE A COMMENTARY ON THE MAHAYANA TEACHING OF THE SEVEN POINTS OF MIND TRAINING

Jamgon Kongtrul Translated by KEN MCLEOD

SHAMBHALA BOSTON & LONDON

1987

CONTENTS

PREFACE IX TRANSLATOR'S INTRODUCTION

Xl

The Great Path of Awakening

1

3

THE SOURCE OF THE TRANSMISSION THE NEED FOR MIND TRAINING THE ACTUAL INSTRUCTIONS

5 7

The Explanation of the Seven Points of Mind Training 7 The Preliminaries, Which Teach the Support for Dharma 7 The Actual Practice: Training in Bodhicitta The Transformation of Adverse Conditions into the Path of Awakening 16 The Utilization of the Practice in One•s Whole Life 23 The Extent of Proficiency in Mind Training Commitments of Mind Training 28 Guidelines for Mind Training 34 Concluding Verses 42

10

27

Additional Instructions from the Transmission 43 Lineage CONCLUSION NOTES 5I APPENDICES

49 75

The Seven Points of Mind Training (McLeod) 77 The Root Text of the Seven Points of Training the 81 Mind (Nalanda Translation Committee) Soothing the Pain of Faith: A Prayer to the MindTraining Lineage 8~ The Seven-Branch Prayer 89

PREFACE

IT IS MORE THAN TEN YEARS since the first translation of this text was printed by Kalu Rinpoche's center in Vancouver, Canada. Buddhism in the West has developed considerably during that time. In particular, many people have been introduced to this teaching and have had an opportunity to practice it. Despite the many shortcomings in my original translation, Kongtrul's work has been the focus of study and interest for many students of the dharma. Other works on this topic-Advice from a Spiritual Friend, for instance-have also appeared. In 1979, a French translation of the English text was proposed. Well aware by then of the numerous corrections and improvements that should be made, I took that opportunity to revise the original translation and expand the footnotes. This new translation was subsequently published by Kagyu Ling in France under the title L'alchemie de souffrance. Circumstances prevented me then from preparing a proper English manuscript for publication. Thanks largely to the kindness of Rick Rova and Sue Forster, this essentially new translation is now complete. Many new resources were available for this translation that were not available before. In particular, the Vidyadhara, Chogyam Trungpa, Rinpoche, has taught extensively on this subject, and his comments and explanations have been extremely helpful. A few of the changes warrant explanation. The original English title was The Direct Path to Enlighten-

PREFACE

!lien!. Trungpa Rinpoche noted that this rendering was somewhat misleading in that the Tibetan indicated a main road or highway rather than a shortcut. The present title, it is hoped, reflects that idea more accurately. Further, in the previous edition, "The Seven Points" were originally attributed to Atisha. It is possible that all or parts of the text that Chekawa composed came from Atisha. Yet there is little direct evidence to justify that attribution and some evidence (for example, the dialect in which it is written) to suggest that it was principally Chekawa's composition. \X'hat is clear, however, is the importance that Atisha placed on this method as well as the wonderful power in his transmission of these teachings. With respect to the translation itself, every attempt has been made to render the text in natural English rather than transposed Tibetan. ~'luch of the latter part of the book (points six and seven) are written in a Tibetan dialect. I am grateful to Cyrus Stearns, who has been working with Dezhung Rinpoche, for giving me the benefit of his research on these phrases. \X'ritten as they are in idiomatic Tibetan, I have attempted to translate them into idiomatic English. Trungpa Rinpoche's own rendering has also been helpful and has been included in the Appendix for comparison. Finally, I would like to thank Jane Gray, Tom Quinn, Eric Lawton, and others for their assistance in editing and improving the text.

Ku•...: ~lcLED Los Angeles, 1987

X

TRANSL.ATOR'S INTRODUCTION

IN TilE ELEVENTH CENTURY, Buddhism in Tibet was reestablishing itself in the wake of the attempted suppression by Langdarma. 1 It was a time of intense interest in the Buddha's teachings. Numerous Tibetans undertook the long and hazardous journey to India to study with Buddhist masters, and Tibetan kings and rulers invited Indian masters to Tibet. Among those invited was Atisha,2 one of the leading teachers of his day. Rinchen Zangpo, known as the Great Translator, had repeatedly urged him to come, both on his own initiative and as a representative of kings in western Tibet. In 1042, Atisha finally accepted the invitation. In Tibet, Atisha worked to establish a proper perspective and understanding for spiritual practice by teaching a synthesis of three lineages of Indian Buddhism: the lineage of Profound Philosophy, which originated with Shakyamuni Buddha and was taught by Nagarjuna3 through the inspiration of the bodhisattva ~1anjugosha;4 the lineage of Vast Activity, which came from Shakyamuni Buddha and was taught by Asanga 5 through the inspiration of 1V1aitreya; 6 and the lineage of Blessing and Practice from Buddha Vajradhara, 7 transmitted by Tilopa. 8 Particularly crucial in Atisha's presentation were the roles of refuge 9 and bodhicitta. to His insistence on refuge as the basis for all practice of dharma earned him the epithet "The Refuge Scholar."

TRANSLATOR'S INTRODUCTION

Earlier in his life Atisha had experienced numerous visions and dreams that consistently pointed out the necessity of bodhicitta for the attainment of buddhahood. He was led to embark on a long sea journey to Indonesia to meet Serlingpa,ll from whom he received the teachings of mind training in the mahayana tradition. In this system, one's way of experiencing situations in everyday life is transformed into the way a bodhisattva might experience those situations. Serlingpa himself composed texts on this method, one of which is included in the work translated here. Atisha gave these teachings to his closest disciple, Drom-ton Rinpoche, t2 the founder of the Kadampa 13 lineage. They were not taught widely at first and became generally known only with the Kadampa master Chekawa Yeshe Dorje 1" {IIOZ-1176). Chekawa had come across them quite by accident. During a visit to a friend, he caught sight of an open book on a bed and read these lines: Give all victory to others; Take defeat for yourself. Intrigued by this unfamiliar idea, he sought out the author and learned that the lines he had read came from Eight Verses of Mind Tranining 15 by Langri-tangpa (1054II23)· Although Langri-tangpa had already died, Chekawa was able to find Sharawa, another Kadampa teacher, who had also received this transmission. For twelve years, Chekawa studied and practiced mind training and summarized the teachings in The Seven Points of Mind Training. In later years, these teachings spread widely, and many teachers were inspired or urged by their students to write further on this subject. Jamgon Kongtrul ( 18 13-1899) was one of these teachers. As one of the principals of the nineteenthcentury religious renewal in eastern Tibet, he likely welcomed the opportunity to write on a highly regarded xii

TRANSLATOR'S INTRODUCTION

teaching that had, by his time, been assimilated by all schools of Buddhism in Tibet. Kongtrul was born and raised in the Bont6 tradition. At an early age, he had acquired a thorough knowledge of this religion from his father, who was a Bon priest. Swept up by the political disturbances in his home country, Kongtrul found his way in his late teens into the Kagyupat 7 monastery of Pepung in eastern Tibet. His brilliance attracted the attention of Situ Perna Nyinje, the senior Kagyupa teacher at Pepung. Under his tutelage, Kongtrul progressed rapidly both spiritually and intellectually to become a teacher of note by his mid-twenties. His subsequent influence on Buddhism was enormous. The text translated here is from the gDams.ngag. mdsod, a collection of teachings compiled by Kongtrul that presents the principal practices of each of the Tibetan schools of Buddhism. This collection is one of the five major works that Kongtrul produced. Known as The Five Treasuries, these works embrace all Tibetan learning and constitute one of the greatest contributions of the religious revival in eastern Tibet, the Ri-me movement. This movement was initiated by a number of nineteenth-century teachers: Kongtrul, Khyentse Wangpo, Dza Patrul, Chok-gyur Lingpa, and others. These teachers had a number of objectives in mind, the three most important being to preserve rare teachings, to discourage sectarian prejudice, and to reemphasize practice and the application of dharma in everyday life. The transmission of rare and little-known methods of practice is particularly vulnerable to interruptions. Since a broken transmission lineage cannot be restored, one concern of these teachers was to collect rare and effective meditation techniques that were in danger of being lost. This aim was realized principally through Kongtrul's and Khyentse's massive collections of contemplative techniques and their associated empowerments. xiii

TRANSLATOR'S INTRODUCTION

While Kongtrul and others wished to discourage rigid sectarianism, they had no intention of creating a new school or lineage. The Ri-me idea was one of a practice based on the lineage or teachings found most suitable by an individual accompanied by an appreciation of the quality and validity of all Buddhist traditions. The third and perhaps most important concern was to reemphasize the application of dharma to everyday life. For these teachers, dharma could not be allowed to calcify into mere rote learning or chanting, a system of set responses and practices, but should lead individuals to the employment of intelligence and compassion in every aspect of their lives. This theme is exactly the subject of The Seven Points of Mind Training. It is difficult for most of us to employ true intelligence and compassion in all circumstances. Our own interests, our own concerns for ourselves, constantly cloud and condition our perceptions of and responses to events around us. When our clinging to self is strong, we do not surrender it easily or willingly, and our attempts to use compassion and intelligence are clumsy and cause us regret or guilt. If, however, we understand that ego is a sham, that the self we cling to is in fact nothing, and we become familiar with the habit of letting go of our own interests in a situation, we become more capable of surrendering ego, just as we are able to throw away without regret an old sweater that never fit us anyway. This understanding and familiarization are developed in the sitting meditation that employs the techniques discussed in this work. Sitting meditation is essential, for it is the only method by which this approach to the world can be developed. Yet, if our day-to-day actions do not reflect our practice, our meditation is not effective: that is, not only should we become more tolerant, less arrogant, more open and responsive, but also we should feel genuinely at peace with ourselves, naturally happy and cheerful even XIV

TRANSLATOR'S INTRODUCTION

in difficult situations, and our actions should not cause us regret or shame. Consequently, a major part of the book consists of guidelines for meeting ordinary situations in life. Continual practice of meditation and attention to everyday conduct go together-they are two aspects of practice rather than two unrelated activities. For instance, people whose training in this technique is well developed will, whenever they encounter someone who is troubled or in pain, spontaneously imagine that they take on the suffering of that person. When we work with both aspects, the habits of ego-clinging fall away, and true intelligence and compassion, the realization of nonself and nonreferential compassion, will arise.

XV

The Great Path of Awakening G11r11 B11ddha Bodhisattva Bhyonamal8 With undivided faith, I place upon my head The lotus feet of the Perfect Sage, Who first set in motion the wheel of love And triumphed completely in the two aims.t9 To the renowned sons of the Victorious One I bow, To Manjushri, Avalokiteshvara, and the others20 Who set out in the ship of courageous compassion And now liberate beings from the ocean of suffering. The spiritual friend unsurpassable Reveals the noble path of compassion and emptiness. He is the guide of all victorious ones. I prostrate myself at my guru's feet. I shall explain here the one path On which the Victorious One and his children have traveled.

THE GREAT PATH OF AWAKENING

Easy to understand, it is not corrupted. Easy to practice, it is entered with enthusiasm. Yet it is profound, so buddhahood is attained. In order to present a commentary on The Seven Points of Mind Training, which are particularly excellent pith instructions for cultivating bodhicitta, I shall discuss three topics: the source of this transmission, the need for this training, and the actual instructions.

2

The Source of the Transmission

THE GREAT AND GLORIOUS LORD ATISHA studied for lengthy periods under three great masters: Dharmakirti,2t a master of bodhicitta who had received this oral transmission of the pith instructions of the mighty Sage and his sons; Guru Dharmarakshita,22 who realized emptiness by relying on love and compassion and actually gave away some of his own flesh in an act of generosity; and Yogin Maitreya,23 who really could take the sufferings of others onto himself. With tremendous diligence, Atisha carried his studies to completion, and bodhicitta filled his mind. He came to Tibet as a lord of the dharma. Although he had innumerable teachings that he could have presented, he chose to present only the methods that are discussed here. Of limitless numbers of students of the three kinds2 4 whom he established in enlightenment and freedom, his three principal disciples were Ku-ton Tson-dru, Ngo Lek-pe Sherab, and Drom-ton Gyal-we jung-ne.2s Drom-ton Rinpoche was held to be Avalokiteshvara, the embodiment of awakened compassion. Three traditions of teaching originate with him and his three principal disciples, emanations of the lords of the three buddha families: 26 the Canonical Texts, the Key Instructions, and the Pith lnstructions.27 These teachings were transmitted by a succession of great spiritual teachers. The tradition of the exposition of the Six Canonical Texts of the Kadampas fell to the Gelukpa;28 the presentation of the Key Instructions on

THE GREAT PATH OF AWAKENING

the Four Truths29 fell to the Dakpo Kagyu;3° and both schools preserved the teachings of the Pith Instructions on the Sixteen Essences. The renowned Kadampa tradition holds the teachings of the Seven Dharmas and Deities: the four deities that adorn the body;3 1 the three containers that adorn speech; 32 and the three disciplines that adorn mind.33 Although this precious tradition contains limitless instructions that stand firmly in the sutra tradition yet have some connection with the tantra tradition,34 they all definitely show only the path of joining compassion and emptiness. Since the specialization of this teaching is principally in the area of relative bodhicitta, the majority of notable individuals who have held this transmission have skillfully presented instructions for exchanging oneself with others and their success with them. From among the many different traditions of commentaries on this technique, The Seven Points explained here come from the tradition of spiritual instruction of Chekawa Yeshe Dorje.

4

The Need for Mind Training the ephemeral happiness that results from birth in the higher realms3S of gods and men. Although the enlightenment of shravakas and pratyekabuddhas36 can be realized, it is not a final nirvana or transcendence of misery37 • Consequently, we should strive only for the state of completely perfected buddhahood.38 There are no methods to effect this attainment other than those which rely on two forms of meditation: relative bodhicitta, which is training the mind in love and compassion, and ultimate bodhicitta, which is resting evenly in a nondiscursive state free from conceptual elaborations. Nagarjuna says: DoN'T EVEN CONSIDER

If the rest of humanity and I Wish to attain insurpassable awakening, The basis for this is bodhicitta As stable as the King of Mountains:39 Compassion, which touches everything, And pristine wisdom, which does not rely on duality. Moreover, whatever accumulations of merit and wisdom we may have, the root of spiritual development in the mahayana,40 the six perfections, nonabiding nirvana,4t and so on, is simply the arousal of bodhicitta. It arises on the basis of love and compassion. Even when full buddhahood is attained, there is nothing to do except to work for the welfare of others with nonreferential

THE GREAT PATH OF AWAKENING

compassion. True ultimate bodhicitta will not arise in the course of experience of beginners, but relative bodhicitta will definitely arise if they train in it. With the development of relative bodhicitta, ultimate bodhicitta will be realized naturally. So, for these and many similar reasons, we must meditate energetically on relative bodhicitta at the beginning if we are to achieve any meaningful results with respect to bodhicitta. For someone who wishes instruction on this subject, the basic method for training is, as Shantideva42 says: He who desires shelter quickly For himself and for all others Should use this sacred mystery, The exchanging of oneself for others. Consequently, only the method of meditation of exchanging oneself for others is explained in what follows. All other methods of mind training are simply elaborations of this theme.

6

The Actual Instructions

THE THIRD SECTION is divided into two parts: the ac-

tual explanation of the teachings of this tradition and additional instructions from the transmission lineage.

THE EXPLANATION OF THE SEVEN POINTS OF MIND TRAINING The seven points are: 1.

2.

3· 4· 5. 6. 7.

The preliminaries, which teach the support for dharma The actual practice, training in bodhicitta The transformation of adverse conditions into the path of awakening The utilization of the practice in one's whole life The extent of proficiency in mind training Commitments of mind training Guidelines for mind training

THE PRELIMINARIES, WHICH TEACH THE SUPPORT FOR DHARMA

As to the first point, the root text gives:

THE GREAT PATH OF AWAKENING

> Actual phenomena-that is, the world and its inhabitants-are objects that we grasp at with our senses. These appearances are simply our mind's manifestations of confusion. In the end, they are not actually existentSS in any way whatsoever, but are like the appearances in a dream. By thinking along these lines, train yourself to have some feeling for looking at the world this way. Should you wonder if mind in itself56 is real,

> When you look directly at the presence of mind, no color, no shape, no form is perceived. Since mind has no origin, it has never come into existence in the first place. Now it is not located anywhere, inside or outside the 10

THE ACTUAL INSTRUCTIONS

body. Finally, the mind is not some object that goes somewhere or ceases to exist. By examining and investigating mind, you should come to a precise and certain understanding of the nature of this awareness, which has no origin, location, or cessation. Thoughts about this remedy for the tendency to cling to existence may come up. For example, you may think, "Mind and body all are empty" or "Nothing is helpful or harmful in emptiness." If this happens, then

When you look at the presence of the remedy itself, these thoughts about the absence of true existence, there is nothing for mind to refer to and they subside naturally on their own. Relax in this state. These lines present the key instructions on the meaning of existence from the point of view of investigative meditation.

«Rest in the nature of all, the basis of everything.)> This instruction presents the actual method of placIng the mind. When there is no involvement with the activity of the seven groups of consciousness,S7 there is still the nature of all phenomena, the natural state, which is the basis of everything. 58 It is pointed out by the term "noble buddha-nature." Let go and rest, without the slightest idea of a nature existing as something, with absolutely no mental clinging, in a state distinguished by nondiscursive clarity and pure simplicity. In summary, for as long as you are able, follow no train of thought, but rest evenly in a state in which mind in itself is clear and free of discursiveness. This is placing meditation. Then, complete the period of practice with the seven-branch prayer as before. I I

THE GREAT PATH OF AWAKENING POSTMEDITATION

The instruction for postmeditation practice is:

After meditation, do not allow the experience of resting evenly to dissipate, no matter what form of activity you engage in. Continually foster the feeling of knowing that all appearances, yourself, others, animate or inanimate, appear though they seem to be nothing59-be like a child of illusion.60

Relative Bodhicitta Second, meditation on relative bodhicitta is explained in three parts: teachings on the preparation, on the actual practice, and on postmeditation practice. PREPARATION

First do the preliminary practice of guru yoga as it was described above. Then you should meditate on love and compassion. They form the basis for taking and sending. Start by imagining that your own mother6 1 is present in front of you. Think about her carefully with such reflections on compassion as these: This person, my mother, has looked after me with great effort right from the moment I was conceived in her womb. Because she endured all the hardships of illness, cold, hunger, and others, because she gave me food and clothing and wiped away my filth, and because she taught me what is good and steered me away from evil, I met the teachings of Buddha and am now practicing the dharma. What tremendous kindness! Not only in this life but in an infinite series of lives she has done exactly the 12

THE ACTUAL INSTRUCTIONS

same thing. While she has worked for my welfare, she herself wanders in samsara and experiences many different forms of suffering. Then, when some real compassion, not just lip service, has been developed and instilled, learn to extend it step by step: From time without beginning, each sentient being has been a mother to me in just the same way as my present mother. Each and every one has helped me. With this sort of reflection, first meditate on objects for which it is easy to generate compassion: friends, spouse, relatives, and assistants, those in the lower realms where suffering is intense, the poor and destitute, and those who, though happy in this life, are so evil that they will experience the hell realms as soon as they die. When compassion in these areas has been instilled, meditate on more difficult objects: enemies, people who hurt you, demons, and others. Then meditate on all sentient beings, thinking along these lines: All these, my parents, not only experience many different kinds of suffering and frustration without intending to, but are also full of potent seeds for future suffering. How pitiable! What's to be done? To return their kindness, the least I can do is to help them by clearing away what hurts them and by making them comfortable and happy. Train in this way until the feeling of compassion is intolerably intense.

THE GREAT PATH OF AWAKENING MEDITATION

Second,

«Train in taking and sending alternately. Put them on the breath.)> As you think: All these parents of mine, who are the focus of compassion, are hurt directly by suffering and indirectly by the source of suffering, so I shall take on myself all the different kinds of suffering in all my mothers' course of experience and the source of suffering, all disturbing emotions and actions, 62 meditate that all of this negativity comes to you and foster a strong feeling of joy at the same time. As you think: Without regret, I send all my virtuous activity and happiness in the past, present, and future, my wealth, and my body to all sentient beings, my parents, meditate that each individual receives all this happiness and cultivate a strong feeling of joy in each one's receiving it. In order to make this imagined exchange clearer, as you breathe in, imagine that black tar collecting all the suffering, obscurations, and evil of all sentient beings enters your own nostrils and is absorbed into your heart. Think that all sentient beings are forever free of misery and evil. As you breathe out, imagine that all your happiness and virtue pour out in the form of rays of moonlight from your nostrils and are absorbed by every sentient 14

THE ACTUAL INSTRUCTIONS

being. With great joy, think that all of them immediately attain buddhahood. To train the mind, use this practice of taking and sending with the breath as the actual practice for the period of meditation. Subsequently, always maintain the practice through mindfulness and continue to work with it. Shantideva, who has described this practice extensively, says: If I don't completely exchange My happiness for others' sorrow, Buddhahood will not be realized. There is no happiness in samsara. POSTMEDITATION

Third, to apply this in postmeditation practice:

«Three objects, three poisons, three seeds of virtue.)> The three poisons continually arise in connection with three objects. Compulsive attachment arises for objects that are pleasant or useful; aversion arises for objects that are unpleasant or harmful; and stupidity or indifference for other objects. Recognize these poisons as soon as they arise. Then, for example, when attachment arises, think: May every bit of every sentient beings' attachment be contained in this attachment of mine. May all sentient beings have the seed of virtue of being free of attachment. May this attachment of mine contain all their disturbing emotions and, until they attain buddhahood, may they be free of such disturbing emotions. Aversion and other emotions are used in practice by working with them the same way. Thus, the three poisons become three limitless seeds of virtue.

THE GREAT PATH OF AWAKENING

All the time, repeat these or other suitable sayings and cultivate these attitudes vigorously. From Shantideva: While their evil ripens in me, May all my virtue ripen in them. From the oral advice of the Kadampa tradition: I offer all gain and victory to the lords, all sentient beings. I take all loss and defeat for myself. From Gyal-se Tokme's63 teachings: While all the suffering and evil of all sentient beings ripens in me, May all my happiness and virtue ripen in them.

«Begin the sequence of exchange with yourself)> In order to be able to take on the sufferings of others, begin the sequence of exchange with yourself. Right now, take on mentally all the suffering that will ripen for you in the future. When that has been cleared away, take up all the sufferings of others.

THE TRANSFORMATION OF ADVERSE CONDITIONS INTO THE PATH OF A WAKENING

The third point concerns carrying practice into everyday life.64 16

THE ACTUAL INSTRUCTIONS

> When your world is full of the pain and suffering that are the fruition of evil-when prosperity and wealth are diminishing, troublesome people create difficulties, and so on-you must change the adverse conditions in which you find yourself into the path of awakening. There are three ways to make this transformation: by relying on relative bodhicitta, on ultimate bodhicitta, and on special practices. Relative Bodhicitta For the first way:

When someone has caused you trouble, the tendency is to fix it in mind and never forget it though many years go by. When there is an opportunity to ambush the person and to return the injury, revenge is taken. Give up this approach and be as helpful as you can in your re3I

THE GREAT PATH OF AWAKENING

sponse to troublesome situations. For the kind of trouble caused by demons, don't cling to the problem, but work only on love and compassion.

«Don't make things painful.)> Don't speak in a way that causes pain for others, either by making pointed remarks and exposing their faults or, in the case of nonhuman beings, by using mantras that drain their life.

To give someone else an unpleasant job that is your responsibility or, by resorting to trickery, to shift a problem you have encountered to someone else is like putting a horse's load on a pony.76 Don't do this.

If you accept a setback for the time being out of a desire for future benefits for yourself or if you practice mind training expecting to cure illness and mental disturbances and ward off adverse situations, your practice is mistaken, like someone contriving magical rituals. Don't act this way. Whatever happiness or sorrow comes, meditate without arrogance, hesitation, fear, or hope. Gyal-se 32

THE ACTUAL INSTRUCTIONS

Tokme has said: Mind training done with that kind of attitude should be considered a method for helping demons and disturbances. If you practice that way, it's no different from evil. Dharma work must counteract discursive thought and disturbing emotions. With this example, consider the topic of mistaken dharma practice. Mistaken outlooks are outlooks based on eternalism or nihilism; mistaken meditation is meditation that clings to some sublime state; mistaken conduct is conduct that is not consistent with the three ordinations. Mistaken dharma denotes anything that is contradictory to the ethics or outlook authoritatively taught in the holy dharma, regardless of whom it comes from, you or someone else, the very best or the very least. It will propel you into samsara and the lower realms. It's like taking the wrong medicine for an illness or applying the wrong disciplinary measures. There are individuals who call certain composed and revealed works77 "mistaken dharma" without examining the words or thoughts in a single chapter to see whether they are pure or mistaken. It would appear that they issue their pronouncements out of attachment to their own systems or from personal differences. It is said that no one but a buddha is able to evaluate the worth of an individual. So, even though you may not like a person ~ho has arrived at a proper outlook and ethics, your dislike doesn't make the dharma mistaken. For example, a merchant may sell gold or glitter, but it doesn't make him a better or worse merchant. Buddha said over and over agatn: Don't rely on individuals; rely on the dharma. 33

THE GREAT PATH OF AWAKENING

I make this digression here because it is so important to understand this point.

((Don't reduce a god to a demon.)> If, as you meditate on mind training, your personality becomes stiff with pride and arrogance, it's as though you have reduced a god to a demon; dharma has become nondharma. The more you meditate on mind training and dharma, the more supple your personality should become. Act as the lowest servant to everyone.

«Don't seek pain as a component of happiness.)> Don't think: "If that patron or person should become ill or die, I would receive a lot of food and money" 78 or "If this fellow monk or these dharma companions were to die, I would obtain their images and books" or "If my colleagues were to die, all the merit would come to me alone" or "Wouldn't it be wonderful if all my enemies were to die!" In a word, you must refrain from hoping for suffering to come to others as a way of extending your own comfort and happiness. GUIDELINES FOR MIND TRAINING

The seventh point presents guidelines for mind training.

Continue practice into everyday life with a single meditation, always keeping in mind the intention to help others in all activities, eating, dressing, sleeping, walking, or sitting. 34

THE ACTUAL INSTRUCTIONS

At the beginning, as soon as you wake up 1n the morning, generate very strongly the impetus: Today, I shall keep the two bodhicittas with me. During the day, maintain them with continuous mindfulness. At the end, when you go to sleep in the evening, examine your thoughts and actions of the day. If there were infringements of bodhicitta, enumerate the instances and acknowledge them, and make a commitment that such will not occur in the future. If there have been no infringements, meditate joyfully and pray that you and all other beings may be able to engage in bo3~

THE GREAT PATH OF AWAKENING

dhicitta even more effectively in the future. Practice these two activities regularly. Take the same approach to any infringements or violations of ordination.

«Whichever of two occurs, be patient.J> If you become utterly destitute and are suffering greatly, consider your previous karma. Without being resentful or depressed, take up all the sufferings and evil of others and work hard at ways to clear away evil actions and obscurations. If you find yourself very happy and comfortable, surrounded by great wealth and servants, don't succumb to carelessness or indifference. Use the wealth for virtuous projects, use your power constructively, and pray for all sentient beings to have the same comfort and happiness. In short, whichever occurs, happiness or suffering, be patient.

«Observe these two, even at the risk ofyour life.J> Since all present and future happiness comes from carefully observing the general precepts of dharma contained in the three ordinations and tlu: particular precepts of mind training with their corresponding commitments, observe both these sets of precepts even at the risk of your life. Moreover, whatever you do, observe them not from a concern and consideration for your own welfare but only with the intention of being helpful to others.

At first, it is difficult to recognize disturbing emotions. Then, it is difficult to overcome them. In the end, it is difficult to cut their continuity. Therefore, you should train in these three points. First, recognize disturbing emotions for what they are as soon as they arise. Then, 36

THE ACTUAL INSTRUCTIONS

stop them by taking corrective measures. Finally, be decisive in your attitude that such disturbances will never . . anse agatn.

> Avoid six mistakes. To endure patiently the suffering of subduing enemies, protecting friends, and working to make money and not to endure patiently the difficulties of dharma practice is mistaken patience. To want wealth, happiness, and comfort in this life and to have no inclination to practice dharma thoroughly is mistaken inclination. To enjoy the taste of wealth and possessions and not to enjoy the taste of hearing, reflection, and meditation on the dharma is mistaken enjoyment. To have compassion for a person who puts up with hardship in order to practice dharma and not to have compassion for those who do evil is mistaken compassion. To engage people who look to you in bettering only their position in this life and not to engage them in dharma is mistaken care. To take joy in other people's unhappiness and in the sufferings of your enemies and not to take joy in virtue and happiness in nirvana or sam sara is mistaken joy. Avoid these six mistakes completely.

Don't trouble the minds of your companions by showing your pleasure or displeasure on every little matter.